The Anglican (Protestant) tradition uses the ancient Christian spiritual practice of praying the daily office. The daily office (aka Conical hours, divine hours, Liturgy of the Hours, or fixed hours of prayer) are fixed times of prayer set throughout the day. Millions of Christians the world over are in prayer at these times, and this routine allows space for communion with God, and the potential for continual spirit of God-awareness in regular life.
This practice is particularly powerful when done in community. A retreat, or trip with others could include the teaching and experience of the daily office. And, one does not need a priest or clergy to “do it right”. If a group is devoted to celebrating the offices, all that is needed is the cooperation of others to commitment to it in heart and mind; and reverence and regularity.
It’s so cool.
I have half a mind to buy a karategi just to feel feisty and strong.
I took a 10 week Karate course when I was about 12. I’m not sure what belt that would translated into now, but I’m pretty fierce, so maybe a corduroy one or plaid (tartan preferably) . And, frankly I’d rather a drawstring than a belt. It does the job without giving your attacker a chance to strangle you with your own accessories. Always a plus.
The spiritual life isn’t something we do, like I did with Karate. It’s like Mr. Miyag said in 1984 in his backyard surrounded by all the cool classic cars, “…Either you karate do “yes” or karate do “no.” You karate do “guess so,” (squish) just like grape.” Mr Miyagi compared training in the art of karate to crossing a road. One can’t “kind of” cross a busy road, or it’s a squish like grape moment.
waxing on before chopping the red block (click to find source)
This website is a bit like a dojo–a spot to learn and train. But, it’s not a dojo as well. For one, I typically a wear bathrobe, or pajamas when I’m writing, not a fancy martial arts getup. The other reason is that when we enter spiritual mentoring and training it is best as a face-to-face and life-to-life lifestyle decision. We simply can not just try it on, like Halloween costume, or take it on a spin, like a hobby.
(Also I take liberties around here to throw in breaks in dojo stuff with general zaniness and humor. And that’s just plan too silly for a real dojo.)
SO! If you took on Christian spirituality and development like training at a dojo, what would you like to know? What problems, or questions would you have? What would you need?
A dojo-like community makes better disciples. That’s one of the aims here. I thank you SO MUCH for reading. And, I invite you to be a part of it a bit more by clicking the subscribe button (marked as “Alluring Button”).
Even though, I might not be your sensei, but I’d like to know.
Did you ever try Karate? What was your favorite Karate moment? (films included)
I invited Shane to post here, chiefly because I feel a kinship to Shane. The artist and the spiritual formation learner I am jives so nicely with Shane’s outlook, and what he does as his life’s work. Writers, artist, thinkers, creatives, musicians, and so forth bring vital perspective to Christian Spirituality, and walking with God. Shane tends to this group, which is not an easy task.
Shane Tucker
Who is SHANE TUCKER?
Shane lived in Ireland for eleven years with his wife, two daughters and son. Visit his site. He works with the arts, spiritual disciplines, evocative messengers, and symposiums to engage people in their journey with Christ. He is passionate about seeing people live into their purpose in life, and he finds applications for that as a ‘soul friend’ (spiritual director) via Soul Friend (www.ArtistSoulFriend.com). He can be reached via either website or at shane dot tucker at gmail dot com.
Please enjoy Shane’s post, and feel free to offer your insights, comments, or questions.
Aesthetic Spirituality by Shane Tucker
“Art enables us to find ourselves and lose ourselves at the same time.” -ThomasMerton
We have an innate quality to notice beauty at every turn. To know that something is ugly or unattractive we must, of course, know that true beauty exists . . and in some way, to have experienced it. We resonate most strongly with that which seems to offer wholeness or a sense of completeness to our lives. That resonance may also be experienced as a deep hunger. Seldom do we know ourselves well enough to be able to express those yearnings in a coherent fashion. Itʼs in those times we need a bridge – something enabling us to connect, to integrate disparate elements into a whole. . . into a sense of being whole.
Art – any method or medium of creativity – can often serve as this necessary bridge, this connection, between what we know and what we long or yearn to know. Art gives us the tools, the words, the motion to live into what we sense is already there, but as of yet remains unseen. In this sense, art itself is a means by which we find ourselves by moving beyond ourselves. Through art (the highest sort) we are transported into places and spaces where we can lose ourselves. Itʼs a gift to be fully present to, and fully absorbed into, a situation or individual where weʼve forgotten to be concerned with our own desires or even aware of our image before others. Iʼve had a few experiences like this directly and by extension.
One of those experiences occurred three summers ago while I was attending a festival of creativity in middle England. I sought out a band I wanted to become acquainted with and unexpectedly, during their set I was in continual awe. Through their skillful use of music and visual elements, I was caught up in the moment and I forgot myself. Classic. Iʼve had similar experiences standing on green, broad, bald hilltops around Ireland as I drank in the arresting landscape around me. Another example are Christmas mornings since my three children arrived on the scene. Experiencing the uninhibited enthusiasm and joy demonstrated by these little people as they open gifts and share their excitement with the family – these are moments of pure bliss.
In times such as these we are given the gift of losing ourselves . . more specifically, concern for ourselves. The end, however, is not the experience of forgetting oneself in beauty, wonder, and awe; or even that of knowing a deep resonance which affords us the equivalent of tonal tonic through lifeʼs journey. Itʼs knowing Him. I hear, see, touch, taste and feel the Creator in this God-saturated existence called life. Heʼs made Himself ever- present in the created order and ever-accessible. He has, in fact, painted Himself into the portrait, written Himself into the narrative and sung Himself into our lives – even into existence, in Jesus Christ. When we recognize His overtures of love, our moment is to respond whole-heartedly, in trust, recklessly abandoned. In His hands, we then become the artwork by which He invites others to lose and find themselves in Love.
“Those who want to save their lives will lose them. But those who lose their lives for me will find them.” – Jesus, Matthew 16:25
About 500 years ago there was this spat. At the time, having your sinsforgiven was a sort of pay as you go thing. It was a bit like a toll road.
The toll booth worker was the Priest. If you bought “indulgences” the Priest could better settle up your debt with God.
Handy little business model, especially when folks hope to avoid damnation, right?
This became rather upsetting. So these Reformer types started protesting. It was not so much to split from the Church, but to transform it–at first.
Of course, men can get pretty riled up about their new fantastic ideas (ever seen that?), and before anyone realized it, a huge split…others might say a heresy or rebellion… was cemented into place in history–forever changing the landscape of Christianity.
Spiritually speaking, some good was gained (and Catholics adjusted to these grievances by the 1960s with Vatican II), but as more and more people are beginning to realizing now, some very good and important things were lost because of going this route.
So, what is the real purpose of a priest, or priest-like figure? Is it necessary? Can absolution of sin come from a man in a white collar? What about a teenager in a crew neck? Or a lady with a scarf?
Drum roll, please…..
Oh! Wait! Before, you start gathering firewood and a sturdy stake for my conflagration, please hear me out the entire way. (Then have at it; I’d like to hear from you.)
The I Timothy 2:5 “one mediator” verse is often used to underscore that Christ alone can forgive sins and be our mediator to God. It’s true. This was the mission of the Christ, Jesus of Nazareth.
But Protestants have, by the over-reactive trailblazing of the Reformers, missed quite a bit of the spiritual benefits of what Jesus’ brother James talks about:
James 5:16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective.
What is James saying…that confession and other believers’ prayers are powerful and effective against sin? Yes.
GASP.
Okay, not a total gasp. But how does this play out? You may wonder…
This confessing to each other is not the same as be able to actually take Jesus’ place (obviously). James shows us that confession to each other works. It does something important. God wants it to be done this way.
It absolves us (because God absolves us). So, it is true that we personally experience the relief of our guilt being removed. We experience, in real terms, the agency of God’s forgiveness of our guilt. Someone is there beside us, standing in the gap for us, so we can be reconciled more thoroughly, more completely than we can experience it otherwise. It is God’s work; and we are agents of his ministry.
These confessors to whom we confess become a flesh and blood representation of God’s love that promotes gracious forgiveness and offers wholeness. It offers us freedom from guilt (felt guilt, and feeling or thinking as if Christ‘s work is not complete). It puts flesh on our spiritual justification.
It seems we can’t handle our sin on our own too well, at all.
We are sinful, and it’s not a private matter.
Just confessing to God, and keeping our mistakes and sin to ourselves, is not the recommendation and requirement of Christ’s disciples.
The Community of God (i.e. the Church; our brothers and sisters in the Lord) plays a vital role in our spiritual growth and growth in grace. Confession ushers in that felt healing of the sin and guilt which weigh us down, and disables us.
Our sin is a rejection of community (aka The Bride of Christ) and an act of selfishness.
Our sin is a destructive thing. Socially and spiritually destructive.
Confession and absolution, (the kind you might say/declare out loud to another person) restore us at a core level. To ourselves, to God, and to community (aka The Bride of Christ).
In this way, we act not as God, but on God’s behalf. We minister.
It is simply true that he forgives us. We concur and offer social restoration, and remind the confessing one of God’s gracious work and love for us.
We minister to each other, on equal footing, and we may offer God’s grace to a brother or sister who cannot yet properly apprehend it. We can accept their confession and offer forgiveness, so we speak the Truth of God’s Kingdom into their life. We help set the captives free. (Not because God can’t do it without us, but because he wishes to use us this way.)
YES. We may say, “You have confessed, and you are forgiven. God absolves you. I, too, forgive you. Go in peace, and rest in his love.”
Please offer this to others. Ask for it on your behalf, too.
Will you comment on this topic, please? Your input is vital on this one. Thank you.
